in the man doing his duetie lykewyse as is required of the woman Fynally it is to be considered how in matrimony be coÌ„meÌ„ded specially thre good thinges al which they that contracte matrimony ought to remembre and regarde Fyrst of al the thing it selfe whiche is signified therby whiche as is sayde before is the hygh the myghty and incomprensible worke of god in the coniunction of Christe and the churche together wrought by hym to our singular benefite and euerlastynge saluation And that therfore the man wyfe ought to liue together in perfite vnitie and concorde to loue eche other as their owne bodies and to vse the same in all cleannesse puritie and honour Ephe. v. euen as Christe him selfe loued his espouse the churche and suffered all afflictions and peynes to make her glorious and voyde from all maner of spotte or wrinkle of vncleannesse Whiche matter saint Paule moste godly declareth in his epistle to the ThessaloniaÌ„s where he wryteth in this maner â—… Tâ—e iiii I pray you brethern and instantely desyre you for our lorde Iesu Christis sake that like as ye haue herde heretofore of vs howe and in what maner you shuld go forward please god so ye do procede in the same and that after suche sorte and maner that you may contynually profitte and encreace therin You remembre I doubte not what preceptes and commandementes I haue giuen vnto you in tymes past in the name of our lord IESV CHRIST And now in lyke maner in his name also I say agayne vnto you that the wylle and coÌ„maundement of god is that you shoulde sanctify your selues that is to saye that you shulde absteyn from all maner of fornication and that euery one of you shulde vse and keepe the vesselle of his bodye in holynesse and honour and not in desyre of carnall concupiscence lyke as the Gentyles doo whiche know not god and that no man shuld craftyly compas and circumuent his brother to obtein his flesshely lustes For almighty god taketh vengeance vpon all suche people as do committe any of those thinges Knowe you also that god hath not called vs to vncleannes and fylthynes of lyfe but vnto holines and santimonie And therfore I do exhorte you all and in the name of god commaunde you to eschue all fornication and adultery all vncleannesse and carnall concupiscence all fylthynes and vnpure lyuynge in flesshely lustes of the body And I saye further that who so euer despyseth and breaketh these my commandementes doth not despise me but despiseth god For they be his commaundementes whose spirite ye haue receyued The second good thyng which ought to be remembred in the said sacrament is the faith and mutuall promyse made betwene the husbande and the wyfe conioyned in lawful matrimony wherby and by the vertue of the sayde sacrament the persons so laufully conioyned be bound esche one to kepe promyse with the other according to such trust and coÌ„fydence as eche had in the other and expressed by wordes in the same contracte whiche promise god did assiste and ratifie and is now partie thervnto so that the breach of that promyse and faith is now a high and displeasant offence vnto almighty god lyke as the obseruation and keping therof is in the syght of god pleasant acceptable and meritorious and the knotte also and bonde of matrimony contracted betwene the sayde persons is made therby to be indissoluble Trouthe it is that if in any mariage it may appere and be duly proued that there is suche insufficient impediment by the lawes of god or by the lawes of the realme that the same matrymony was at the beginning vnlauful of none effect in that case the church may and ought to diuorce the same persons so vnlaufully contracted declare that suche matrimony is vnlauful and the bonde therof to be of no strengthe or efficacie bycause is was neuer good from the beginninge Notwithstandyng in mariages laufully made and accordyng to the ordinance of matrimonye prescribed by god and the lawes of euery realm the bond therof can not be dissolued durynge the liues of the parties betwene whom such matrimony is made The thirde good thyng to be consydered and obserued in matrimony is the child that cometh of maryage and the good and vertuous education and bringynge vp of the same Whervnto all married men women ought to haue a speciall regard and to folowe therin the example of Thoby Tobi. iiii which taught his sonne from his infancie to loue dread god to flee absteine from all maner of sinne for goddis sake For surely if the fathers and mothers be negligent in good bringing vp of their children in their youth and suffer them to fal in to folies and synne in defaut of due correction and chastisement of them for the same no doubte they shal aunswere vnto god for it as it appereth by the greate stroke and punyshement of god i. Reg. ii iiii whan he dyd sodaynly strike Ely vnto death bicause that he knowinge his children to do amisse dyd not punishe them therfore And therfore let all parentes emply theyr diligence and busy cure to educate and instructe their children by al meanes in vertue goodnes to restrain them from vices by coÌ„uenient discipline and castigation according to the saying of the wise maÌ„ Withdraw not thy iust discipline froÌ„ thy child for if thou do so he wyll fall into sundry inconueniences Pro. xxâ— and so finally shal be lost vndone Wherfore spare not to chastise thy childe with the rodde and so doing thou shalt delyuer his soule from hell And coÌ„cerninge the childes duetie towardes the father it shal be declared hereafter in the commandementes The sacrament of Orders AS concerning the sacrament of Orders tt is to be vnderstaÌ„d that order is a gift or grace of mynistration in Christis church giuen of god to christen men by the consecration imposition of the bishops handes vpon them and this sacrament was conferred and gyuen at the begynnyng by the apostles as it appereth in the epistle of saint Paule to Timothe whom he had ordered and consecrate prieste where he saythe thus ii Tim. i. I do exhorte the that thou do styrre vp the grace of god the whiche is gyuen the by the imposition of my handes And in an other place he doth monish the same Timothe and put hym in remeÌ„brance of the rome ministery that he was called vnto in these wordes Do not neglect the grace i. Tim. iiii whiche thou hast in the and the whiche is gyuen the through prophecy and with imposition of handes by the authoritie of priesthode Wherby it appereth that saint Paul did consecrate and order priestes and bishops by the imposition of his handes And as the apostles them selues in the beginninge of the churche dyd order priestes and byshops So they appointed and wylled the other byshops after them to do the lyke as saynt Paule
thē in their dedes outwardly wherby they may be partakers of that blisse whiche the gyuer of blessednes our sauiour Christe spake of and promised to suche sayeng Beati qui audiūt uerbum dei custodiunt illud Blessed by they that here the true doctrine of god and kepe it whiche is the true sense of that texte Wherfore we exhorte and desyre al our louyng subiectes that they prayeng to God for the spirite of humilitie do conforme them selues as good scholers and learners ought to here and beare away as afore and willingly to obserue such ordre as is by vs and our lawes prescribed and to rede and beare well away the true doctrine lately by vs and our clergye set forthe for theyr erudition wherby presumption and arrogancye shall be withstanded malyce and contention expelled and carnall libertie refrayned and tempered and disdeyne clerely remoued and taken away So as endeuouryng our selues to lyue quietly and charitably togither eche one in his vocation we shall be soo replenyshed with manifolde graces and gyftes of god that after this lyfe we shall reigne in ioy euerlastyng with the onely head of the vniuersal catholike churche our sauiour and redemer Iesus Christe Amen Faithe FORASMOCHE AS IN this boke whiche is sette furthe for the institution and crudition of the common people the articles of our faith haue the fyrste place it is very necessarye before we entre into the declaration of the sayde articles some thyng to entreate of fayth to the intent that it may be knowen what is ment proprely by the worde Faythe as it is apperteynyng to a christen man who by faythe is partaker of goddis benefites by Chryste And although Faith be diuersly taken in scripture it shal be sufficient to entreate here of two kyndes or acceptions of the same FAythe in the fyrste acception is consydered as it is a seuerall gyfte of god by it selfe dystincte from hope and charitie and so taken it signifieth a perswasion and belefe wrought by god in mannes harte wherby he assenteth granteth and taketh for true not onely that god is whiche knoweledge is taught and declared by the marueylous workes of the creation of the worlde Rom. i. as sayeth saint Paule in the epistle to the Romains but also that al the wordes and sayenges of god which be reueled and opened in the scripture be of moste certaine truthe and infallible veritie And further also that all those thynges whiche were taught by the apostles and haue ben by an hole vniuersal consent of the church of Christe euer sythe that tyme taught continually and taken alwayes for true ought to be receyued accepted and kept as a perfect doctrine apostolyke And this is the first acception of Faith which man hath of god wherin man leaneth not to his owne naturall knowledge whiche is by reason but leaneth to the knowledge atteyned by Fayth without the whiche Faith we be ignorant and blynde and can not vnderstande accordynge as the prophete Esaie saythe Vii iuxta sept Nisi credideritis non intelligitis Onles ye beleue ye shall not vnderstande And this faithe is the beginning entrie and introduction vnto all christen relygion and godlynes For as saynt Paul sayth Hebr. xi He that commeth to god must beleue that be is and that he is a rewarder vnto theym whiche seeke to please hym And this faithe although it be the necessary beginning of all rightuousnesse yet if it procede not further to Hope and Charitie it is called in scripture a deade Faythe bycause it is voyde and destitute of the lyfe and efficacy of charitie Faythe in the second acception is considered as it hath hope and charitie annexed and ioyned vnto it And faith so taken signifieth not onely the belefe and perswasion before mentioned in the fyrst acception but also a sure confidence and hope to atteyn what so euer god hath promised for Christes sake and an harty loue to god and obedience to his commaundementes And this Faythe is a lyuely faythe and worketh in man a redy submission of his wyll to goddis wylle And this is the effectuall faythe that worketh by charitie whiche faynte Paule vnto the Galathians affirmeth to be of value and strengthe in CHRISTE IESV Gala. v. By this Faythe Abraham not knowing whether he shulde goo went out of his countreye Hebr. xi and dwelte in the lande of beheste as in a straunge lande lokynge and trustynge for a citie founded and buylded by almyghty god By this Faythe also he was ready to offer vp his onely begotten sonne Isaac whan he was tempted in whom he loked for the promyse nothynge doubtynge but that god was able to rayse hym vp agayne frome deathe And this wyse is Faythe taken in the moste part of the examples whyche be recyted of sainte Paule in the eleuenthe chapiter of his epistle to the Hebrues And this Faythe euery christen man professeth and couenanteth to keepe whan he receyueth the sacrament of baptisme For declaration whereof it is to be noted that all promyses of god made to man after the falle of Adam for Christes sake be made vnder this condition that man shoulde beleue in god and with the grace of god gyuen for CHRISTE endeuoure hym selfe to accomplyshe goddis commandementes The churche therfore intendynge that man shoulde alwayes haue in mynde how the promyses of god be made vppon condition and without kepinge of the condition no man is partaker of goddis promyses hathe taughte and ordeyned that menne before they receyue baptisme shall promyse and couenaunte to fulfylle the sayde condytion and to forsake the deuyll and the worlde and to serue onely god And of this especiall couenaunt wherby man byndeth him self to god he is called in latyn Fidelis faithefull and he that neuer made the same couenant or after he hath made it renounceth and refuseth the same is called amonges chrysten men Infidelis vnfaythfull or heathen And bycause god hath made promise and couenant with man as is before declared whiche we muste moste assuredly beleue that god wyll obserue and kepe and is euer in his wordes and promyses most true moste iuste moste constant therfore god is called as he is in dede faythfull to man and keepeth and obserueth his fayth that is to say his promyse to man requiryng that man shulde lykewyse kepe his faithe and promyse towardes hym Nowe of that whiche is beforesayd it is manifest that Fayth as it is taken in the second acception is the perfect faythe of a true christen man and conteineth the obedience to the hole doctrine and religion of Christe And thus is faythe taken of saynt Paule and in other places of scripture where it is sayd that we be iustified by fayth In which places men may not thynke that we be iustified by faythe as it is a seuerall vertue separated from hope and charitie feare of god and repentaunce but by it is ment Faith neither only ne alone but with the forsayd vertues
the crowne whiche he promysed vnto al men that do feare hym and loue hym and walke in his wayes The eyght article I beleue in the holy goste THe holy goste is the thyrd persone in trinitie verye god and lorde authour and former of all thynges created and procedeth bothe frome god the father and frome god the sonne one with them in nature and substance and of the same euerlastynge essence or beinge whiche the father and the sonne be of and equall also vnto them bothe in almyghtynesse of power and in the worke of creation and all other thynges perteyning vnto the deitie or godhead wherfore he is also to be honored glorified equally with them bothe This holy goste whiche is the spirite of god is of his nature all holy ye holynes it selfe that is to say he is the onely goste or spirite which with the father and the sonne is was and euer shall be the autour causer and worker of all holynes puritie and sanctimonye and of all the grace comforte and spirituall lyfe which is wrought and cōmeth into the harte of any man in so mothe that no man can thynke well or do any thynge that good is but by the motion ayde and assistence of this holy spirite neyther it is possible that the deuylle or any of those euyll spirites whiche doo possesse and reygne in suche persons as be subiecte vnto synne can be expelled or put out of theym but by the power of this holye spirite neyther it is possible that the harte of any man beinge ones corrupted and made as prophane by synne can be purged purified sanctified or iustified without the worke and operation of this holy spirite neyther it is possible for any man to be reconciled vnto the fauour of god or to be made and adopted into the numbre of his chyldren or to obteyne that incomparable treasure whyche our sauyour Iesus Christe hath purchased and layde vp for mankynde onelesse this holy spirite shal fyrste illumine and lyghten his hart with the ryght knowlege and faythe of Christe and styrre hym by grace to haue due contrition and penaunce for his synnes and shall also instructe hym gouerne hym ayde hym dyrecte hym and indue hym with suche spirituall gyftes and graces as shall be requisite and necessary to that ende and purpose Moreouer this holy sipirit of god is of his own nature full of all goodnes benignitie yea goodnes it selfe from whom procedeth all and syngular graces and gyftes of feare wysedome vnderstandynge counsell strength fayth charitie hope and all other whiche be gyuen conferred and distributed vnto vs mortall men here in the eatthe at his owne wylle and dispensation and that noo man can pourchase or obteyne ne yet receyue reteyne or vse any one of theym without the specyall operation of this holy spirite whiche gyftes neuer the lesse he gyueth not nor dyspenseth the same equally and vnto euery man in lyke but he dyuydeth them particularly and specyally to euery member of the churche as is most necessary for the hole body and in suche plentye and measure as vnto his godly wyll and knowledge is thought to be mooste beneficiall and expedient for the same All whyche thynges he dothe of his mere mercye and goodnes freeely and aboue our deseruynge Farthermore this holy spirite is of his owne nature full of charitie and holy loue yea charitie it selfe frome whome procedeth all charitie and soo by his godly operation is the bonde and knot wherewith our sauiour IESVS CHRISTE and his moste dere espouse the churche whyche is also his mysticall body be vnited knyt and conioyned togyther in suche perfecte and euerlastynge loue and charitie that the same can not be dissolued or separated And ouer this is also the very bond and knot wherby all and euery one of the very membres of Christis churche and body be vnited coupled and conioyned the one of them with the other in mutuall loue and charitie Also this holye spirite of god is the spyrite of trouthe and the autour of all holy scripture conteined in the hole canon of the bible and did not only inspire and instruct all the holy patriarches and prophetes with all the other members of the catholyke churche that euer was from the beginnyng of the worlde in all the godly truthes and verities that euer they dyd knowe speake or write but also descended and appered in the symilitude lykenes of fyery tongues and dyd lyght vpon the apostles and disciples of Christ and inspired them with the knowlege of all truth and replenyshed them with heauenly giftes and graces and shall be continually present in the catholyke churche shall teache and reuele vnto the same churche the secretes and mysteries of all truthes whiche are necessary to be knowen and shall also continually from tyme to tyme rule directe gouerne and sanctifie the same churche and gyue remission of synnes and all spirituall comforte as well inwardely by secrete operations as also outwardly by the open ministration and efficacy of the worde of god and of the holy sacramentes in the sayd churche and shall endue it with all such spiritual graces and giftes as shall be necessary for the same Finally it is to be noted that albeit holy scripture dothe worthely attribute vnto the holy goste our sanctification our iustification all other benefites whiche Christe by his passion hath merited and deserued for vs yet neuerthelesse the same be also the workes of the hole trinitie and be not to be separated in any wise although scripture commonly dothe attribute them vnto the holy goste For in lyke maner dothe scripture attrybute power vnto the father and wisedome vnto the sonne which neuerthelesse be common vnto all thre The nynth article The holy catholyke churche AFter the eight articles of our belefe in which we knowledge goddes might and power in the creation of the worlde his mercy and goodnes in our redemption and his spirituall benefites exhibited and gyuē to vs by the holy goste foloweth the nynth article in whiche we declare that we do beleue and confesse the maner of goddis working in calling vs to haue fruition of hym and to be made partakers of hys sayde benefites Wherfore we must vnderstand that besides the inward and secrete calling which god hath alwais vsed and yet still doth vse he hath also ordeyned an outward callynge of the people vnto him by preachynge of his moste holy worde vpon whiche outwarde callynge the people yeldyng assentyng and obeyeng to the same worde of god and receyuynge it also with true fayth the sacrament of baptisme as Christis lawe requireth be named in scripture Ecclesia that is to saye an assemble of people called out from other as from infidels or heathens to one faythe and confession of the name of Christ whiche worde Ecclesia is in englyshe called Churche And it is to be noted specially that in our englyshe tungue by the worde Churche we vnderstande not onely the hole multitude of
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
mayntenance support an vniust vsurpation for that church hath no more ryghte to that name than the churche of Fraunce Spayne England or Portugale whiche be iustly called catholyke churches in that they doo professe consent agree in one vnitie of true fayth with other catholike churches This vsurpation before rehersed well considered it may appere that the bishop of Rome doth contrary to goddis lawe in chalengynge superioritie and preeminence by a cloke of goddis lawe ouer all And yet to make an apparance that it shulde be soo he hathe and dothe wreste scriptures for that purpose contrary both to the true meanyng of the same and the interpretation of ancient doctours of the church so that by that chanleng he wold not do wrong onely to this churche of Englande but also to all other churches in claymyng this superioritie without any authoritie by god so to him gyuen For God by his goodnes hath called indifferently and equally all such churches in sundry places as his highe wisedome hath thought good to assemble and call vnto hym Moreouer the perfitte beleue of this article worketh in all true christen people a loue to continue in this vnicie and a feare to be caste out of the same and it worketh in them that be synners and repentaunte great comforte and consolation to obteyne remission of synne by vertue of Christis passion and administration of his sacramentes at the ministers handes ordeyned for that purpose for as muche as god doth not ordinarily giue suche thinges but onely within this churche It is to be noted that this churche of England and other knowen particular churches in whiche Christis name is truely honored called on and professed in faythe and baptisme be membres of the hole catholike churche eche of them by him selfe is also worthyly called a catholyke churche whan they merely professe and teache the faythe and relygion of Christ according to the scripture and the apostolike doctrine And so euery christe man oughte to honour gyue credence and to folowe the particular churche of that region soo ordered as afore wherin he is borne or inhabiteth and as al christen people as well spirituall as temporal be bounde to beleue honour obey our sauiour Iesus Christe the onely heade of the vniuersall churche soo lykewyse they be by his commaundemente bounde to honour and obey nexte vnto him selfe christen kinges and prynces whiche be the heade gouernours vnder him in the particular churches to whose offyce it apperteyneth not only to prouide for the trāquillitie and wealthe of theyr subiectes in temporal and worldly thynges to the cōseruation of their bodyes but also to forsee that within theyr dominions suche ministers be ordeyned and appoynted in theyr churches as can and wil truely and purely set out the true doctrine of Christe and teache the same and to see the commaundementes of god well obserued and kepte to the wealth and saluation of theyr soules The tenth article The communion of sayntes / The forgyuenes of synnes IN this article be taught two speciall fruites and benefytes whiche all men called of god and obeying to the same calling in theyr wyl and workes doo obteine by goddes grace in the saide catholike churche whiche benefites be the communion sayntes and forgyuenes of synnes And here is to be noted that althoughe this word Sayntines our english tungue signifieth proprely them that be departed this lyfe and be establysshed in glory with Christe Yet the same worde Saintes wherby in this article we expresse the latin worde Sanctorum is here extended to signifie not onely these before mencioned but also all suche as be called into this holy assemble and churche and be santified in our sauiour Iesu Christe And as touching the communion that is to say the mutuall participation of these sayntes ye must vnderstande that lyke as all the partes and membres which be liuing in the natural body of a man do naturally cōmunicate and minister eche to other the vse commoditie and benefite of all theyr forces nutrimentes perfections In so muche that it lieth not in the power of any man to say that the meate which he putteth into his owne mouth shal nouryshe one particular membre of his bodye and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefyte therof more or lesse accordyng to the naturall disposition portion and place whiche it hath within the same body euen so what soo euer spirituall gyftes or treasure is gyuen by god vnto any one membre of the holy church although the same be gyuen particularly vnto one membre and not vnto an other Yet the fruite and merites therof shall by reason of theyr abydyng together in the vnitie of the catholike churche redounde vnto the common profyte edifienge and increace of all the other membres of the same catholike churche In so muche that there shal nede no mannes autoritie to dispence and dystribute the same or to applye it vnto this membre or that but eche membre shall be made participante of the sayd treasure and shall haue and enioy the fruite and benefyte of the same in such quantitie and measure as for the rate and proportion of the faythe and charitie which he hath in the same body shall be expedient and necessary for hym to haue And hereby is notified and declared vnto vs the vtilitie and profyte whiche all the membres of the church do receiue by the merites suffrages and prayers of the churche And forasmoche as the moste blessed sacrament of the Aultare wherin by the myghty operation of goddis worde is really present in fourme of breade the naturall lyuynge body and bloude of our sauiour and redemer IESV CHRISTE increaseth and worketh in them that worthily receiue it the communion and coniunction in body soule of them to Christe and Christe to them with a mutuall coniunction also in loue and charitie of eche good man in Christe to other Therfore the sayde sacrament may worthely be called the Communion of saintes And so the fyrst parte of this article hath ben by good deuout and lerned men expounded to sygnifie the sayde blessed sacrament of the aultare which we must beleue to be a reall effectuall communion of all saintes that is to say of al men whiche be called by the holy callynge of god and there with wyllyngely and obediently do knowlege and folowe the same In the seconde parte of this article we be taught to beleue remission of synnes which is one of the effectes and chiefe benefites of the moste blessed passion of Christe head of the holy churche whiche is called and assembled in his name in which churche is applyed the benefites of remission of synnes by the workynge of god in his sacramentes ministred in the same as shal be hereafter declared in theyr place ⧠The XI and XII article The resurrection of the body / and the lyfe euerlastynge AT the daye of the generall dome or
be neuer soo cleane winowed and purged from the chaffe yet if it be caste into the ground and sowen the newe whiche springeth of it is full of chaffe agayne vntyll it be also wynowed and clensed So lykewyse the chyldren of christen men be full of chaffe and corruptution of originall sinne vntyl that by baptisme they be washed clensed and purged from the same as their parentes were And where as we haue before shewed that originall synne is remitted and taken awaye by baptisme bothe in infantes and all other whiche hauyng the vse of reason duely receyue the same Yet further we thynke good to note a speciall vertue and efficacy of this sacramēt of baptisme Whiche is That all be it there remayne in vs that be christened a certaine infirmitie or inclination of synne called Concupiscence whyche by lustes and desyres moueth vs many tymes to synne and wickednes yet almighty god of his great mercye and goodnes hath giuen vs suche grace in this his holy sacramēt of baptisme that such carnall and fleshly lustes and desyres shal or can in no wise hurt vs if we do not consent vnto theym And by the same grace also conferred vnto vs in baptisme we be made more strong and able to resist and withstand the sayde concupiscences and carnall desyres than is any other man which neuer was christened Farthermore for as moche as in these dayes certain heresies haue risen sprong vp against the christenyng of infantes It is to be noted that as the holy doctours of the church do testifie the vniuersall consent of the churches in al places of all tymes vsyng frequēting the christening of infantes is a sufficient witnes profe that this custome of the church in baptising of infantes was vsed by Christis apostles them selues by them gyuē vnto the churche and in the same hath ben alwais continued euen vnto these dayes And this custome and perpetuall vsage of the churche euen from the beginning is agreable with the saying of saint Paul Christ loued his church Ephe. v. hath giuen hym selfe to the death for his churches sake to sanctify her make her holy in clēsing her by the foūtain of water in his word c. So that no mā is nor can be of this church but he which is clēsed by the sacrament of baptisme Lyke as the texe before alledged sheweth where Christe saith Ioan. iii. who so euer is not born againe of water and the holy gost shal not enter into the kyngdome of heauen Wherfore seing that out of the churche neyther infantes nor noo man elles can be saued they muste nedes be christened and clensed by baptisme and so incorporated into the churche And as the infancye of the chyldren of the Hebrues in the old testament did not let but that they were made participant of the grace and benefite giuen in circumcision Euen so in the newe testamēt the infancy of chyldren doth not let but that they may and ought to be baptised and so receyue the graces and vertues of the same In this parte also it is to be noted that children or men ones baptised ought neuer to be baptised agayne And all good christen men ought and muste repute and take all the Anabaptistes the Pelagians opinions whiche be contrary to the premisses euery other mans opinion agreable vnto the said Anabaptistes or the Pelagians in that behalfe for detestable heresies and vtterly to be condemned Moreouer for bycause as well this sacrament of baptisme as all other sacramentes instituted by Christe haue all theyr vertue efficacy and strength by the worde of god which by his holy spirite worketh al the graces vertues which be giuen by the sacramentes to all those that worthily receyue the same We must vnderstand knowe that although he which doth minister the sacrament be of a sinful euill conuersation yet the vertue and effect of the sacrament is therby nothing diminished or hurted neither in infantes nor yet in them whiche beinge indued with the vse of reason come thervnto truly contrite and penitent of al their sinnes done before beleuyng confessing all the articles of the Crede and hauyng a sure fayth and truste in the promises of god of remission of their synnes and purposing euer after to lyue a christen lyfe Finally this sacrament of baptisme may wel be called a couenant betwene god and vs wherby god testifieth that he for his sonne Christis sake iustifieth vs that is to say forgiueth vs our synnes and indueth vs with his holy spirite giueth vs suche gracis that therby we be made able to walke in the workes of iustyce ordeyned by god to be exercysed of vs in this present lyfe to the glory and prayse of god And so perseueryng to enioye the fruite of the lyfe euerlastyng And we agayne vpon our parte ought moste diligently to remembre and keepe the promyse that we in baptisme haue made to almighty god that is to beleue only in him onely to serue and obey hym to forsake all synne and the workes of Satan to mortifie our affections of the flesshe and to lyue after the spirite in a newe lyfe Of whiche promyse and couenant by vs made to god saint Paule putteth vs in remembrance sayeng Knowe ye not that all we Rom. vi whiche are baptised in Iesu Christe are baptised to dye with hym for we be buryed with hym by baptisme to dye that lykewyse as Christ was raysed vp from deathe by the glory of his father euen soo we shulde walke in a newe lyfe By the whiche wordes saint Paule giueth vs to vnderstande that all we whiche be baptised in Christe that is to saye whiche by baptisme are incorporated in to the mystycall body of Christe haue professed and bounde ourselfe in baptisme to dye from synne and vtterly to absteyne from the corruption of our olde synfull lyfe and to walke and procede in a newe lyfe of grace and the spirite into the whiche we are called by the worde of god and by faythe and due receyuyng of this holy sacramente are brought and sette into the same The sacrament of penance FOr the cleere vnderstanding of this sacramente it is to be consydered what penance is also what is the sacrament of penance Penance is an inward sorowe and griefe of the harte for the synnes by vs doone and committed and an hatrede and detestation of the same with an earnest desyre to be purged frome them and to recouer agayne the grace and fauour of god by suche meanes and remedies as god hath appoynted for the obteynyng therof with a stedfast purpose and mynde neuer to offende agayn For he that sayeth that he is sory for his offences commytted agaynst the hyghe maiestie of god and yet styll contynueth or intendeth to contynue in the same is no penytent person but a dissembler or rather a deryder of penance And thus is penaunce commonly taken in the scripture as welle in the
to the priest whan he consecrateth that without the due obseruation of that waye man myghte not receyue that blessed sacrament to his saluation For the benefite or hurt that cometh to a christen man by receyuing of this sacrament standeth not in the fascion or maner of receiuing of it vnder one or both kindes but in the worthy or vnworthy receiuing of the same For he that receiueth this sacrament worthely vnder the one kinde as vnder the fourme of bread only receyueth the hole body and bloud of Christe as many and great benefites of Christ as he that receyueth it in both kindes And therfore if any man shuld teache that the lay people which by the ordinance ancient custome of the catholike church haue vsed to receyue this holy sacrament in fourme of bread only be seduced so cause them to thynke that the hole body and bloud of Christe were not comprehended in that onely forme of breade as wel as in both the kyndes this doctrine ought vtterly to be refused and abiected as a pestiferous a diuelyshe schole For surely scripture teacheth the contrary And also naturall reason although it can not comprehende the hole mystery of this sacrament yet herein it teacheth vs agreably with scripture that the lyuely body can not be without bloude and so men oughte to be ledde from that fonde opinion if any suche be bothe by that faythe and credyte they owe to scripture and in this poynte also by naturall reason Wherfore christen men ought not to grudge at this fourme and maner of receyuyng of this sacramente vnder one kynde vsed and allowed by the catholike churche both to auoyde that errour afore rehersed and also for many other weyghty considerations concernyng bothe the honour of the sacrament and the libertie and cōmoditie of the hole churche And not onely laye men but also priestes sauyng whan they consecrate vse to receyue this sacrament none otherwyse Let christen men therfore humbly apply them selfe to put all erronious fantasies if any suche aryse cleane out of theyr hartes and satisfye thēselues with this that whan they receyue this sacrament worthely thoughe it be but in one kynd they lose no parte of the profite and benefite promised by vertue of the sayde sacrament Wherfore consideryng as is afore rehersed the dignitie and excellency of this sacrament we ought with all humblenes of harte and deuotion to prepare our selues that we vsynge accordyngly the same maye be partakers of suche fruite and grace as vndoubtedly is offered and gyuen to all suche as in due maner receyue this sacramente For they that so doo be made one with Christe and dwelle in hym and he in them as he sayeth in the .vi. chapter of saynt Iohns gospell where he speaketh also of this sacrament This is the breade whiche descended from heauen that who so euer eateth therof shuld not dye I am the liuely bread which haue descended from heauen if any shall eate of this breade he shall lyue euerlastyngly And than he declaryng him selfe what he meaneth by the breade sayeth as incontinentely foloweth And the breade whiche I shall gyue is my fleshe whiche I shall gyue for the lyfe of the worlde Whiche wordes be moste comfortable for the perfyte confirmation and establishment of our faythe in this sacrament For as muche as they bothe certifie vs that his very fleshe bloudde and bodye is that meate whiche we receiue in the sacrament and that also it preserueth from deathe and conferreth lyfe to all Math. ix whiche duelye receyue it For seyng it is the very body of our sauiour Christ whiche is vnited and knytte to his godheade in one persone and by reason therof hath the very vertue and substance of lyfe in it it must nedes consequently by the most holy and blessed participation of the same giue and cōmunicate lyfe also to them that worthely receyue it And it endueth them with grace strength vertue against all temptation sinne and death doth much ease and relieue all the troubles dieases and infirmities of theyr soule For seynge the woman which was diseased with the fluxe of bloud as it is written in the gospell was healed by touchyng the hemme of the garment of Christe through the vertue whiche came from hym Howe muche more shall they fynde remedy of the sickenes malady of theyr soule whiche with due reuerece and faythe receyue and eate the blessed body of Christe and so be made lyuely temples of hym dwellynge in theym yea made as one fleshe and body with him For this heuenly meate is not tourned into our substaunce as other corporall meate is but by the godly operation therof we be tourned towardes the nature of it that is to saye of earthely corruptible and synfull we be made heauenly spirituall and strong agaynst synne and all wyckednes And further it is to be remembred that as in the receyuyng of this sacrament we haue moste entter communion with Christe so be we also ioyned by the same in most perfite vnitie with his churche and all the mēbres therof And for that cause amonges other this sacrament was instituted of our sauiour Christe in the fourme of breade to sygnyfye the vnitie concorde and charitie that is betweene Christe oure heade and hys mysticall body the churche and euery part and membre therof one with an other For as bread is made of many graynes or cornes whiche all make but one loofe soo shulde all true christen people being many in numbre yet be all one in faythe and charitie as sayncte Paule sayeth we be one breadde and one bodye i. Cor. xi all that be partakers of one breade that is of this blessed sacrament Fynally it is to be noted that although Christ at the fyrste institution of this sacrament dyd consecrate and giue it to his disciples at supper after they had eaten the paschal lambe partly to declare that the sacramentes and sacrifices of the old lawe shuld from thensforth ceasse and take an ende and partly that by this sacrament being the last thing that he nexte before his deathe lefte vnto his disciples the remēbrance of him shuld be the more depely and effectuously imprinted in the hartes of them and of all other that after shulde receyue the same Yet as saint Augustine saith it was thought good to the apostles and the vniuersall churche beynge moued with the holy goste for the more honour of so high a sacrament and for the more reuerence and deuout receyuynge therof that it shulde alwayes be receyued of christen people whā they be fastyng and before they receyue any bodily sustenāce except it be in case of syckenes or necessitie Wherfore considering the most excellent grace efficacy and vertu of this sacrament it were greatly to be wyshed and prayed for that al christen people had suche deuotion thervnto that they wolde gladly dispose and prepare themselues to the more often worthy receyuynge of the same But seynge that in these laste dayes
Mat. xxiiii Charitie is waxed colde and synne doth abound as Christ sayeth in the gospell that it shulde yet if christen men wyll auoyde the great indignation of god it shall be good for theym whan so euer they receyue this sacrament them selues or be presente where it is ministred or vsed as speciallye in the tyme of masse to behaue them selfe reuerently in pure deuotion and prayer and not to talke or walke vp and down or to offend their brethern by any euyl example of vnreuerence to the saide sacramente excepte they wyll declare theym selfe to haue smalle regarde to our sauioure CHRIST there bodyly present of whiche vnreuerence and contempt may ensue not onely spirituall punishemementes of god by withdrawyng his grace from suche vngodly persons i. Cor. xi but also bodily and opē scourge as saint Paul sheweth to the Corinthians That for the vnworthy entreatyng and vsynge of this sacramente many amonges them were weake sycke and dyed The sacrament of Matrimony AS touchynge the sacrament of matrimonye and the institution therof you shall vnderstande that almighty god at the fyrste creation of man consideryng of his infynite goodnesse and wysedome howe necessary it was to couple and conioyne man and woman togither in mariage as well for theyr mutuall aide and comfort and for the preseruation and continuance of mankynde in lawful succession as also that the same generation myghte after the falle of mā be exercised perpetually vnto the worldes end without synne and offence towardes god dyd conioine Adam and Eue together in mariage And thā instituted matrimony and consecrated and blessed it by his holy word as appereth in the boke of Genesis where is also described the vertue and effycacye of the same by these wordes folowyng Gene. ii Nowe this bone is of my bones and this flesshe is of my flesshe and therfore the man shall leaue hys father and mother and adhere and cleaue vnto his wyse and they shall be two in one flesshe and in one bodye By whiche wordes it is mente that by the vertue efficacy of matrimony rightfully and by the auctoritie of god contracted the man and woman which were before two bodyes be nowe vnyted and made one body duryng theyr lyues so that the husbande hath no power of his owne body to vse the same as hym lyst and with whom hym lyketh but it is hys wyues and with her onely he maye vse the acte of matrimonye Nor the wyfe hathe any power of her owne body to vse it as her lyst or with whom her liketh but her body is her husbandes body and with hym onely may she vse the acte of matrimony And therfore the sayde two persones so conioyned may not after be deuided for any affection to father or mother or for any earthely thynge in the worlde but eche muste adhere and cleaue to other for as muche as they be nowe two persones in one flesshe and in one body Secondely howe that almyghty god allowing and approuing the sayd institution of matrimony sanctified and blessed it with his holy worde immediately after Noes fludde sayeng vnto Noe and his chyldren in this wyse Rom. vl Increase and be ye multiplyed and replenyshe the earthe This institution of matrimonye thus allowed by god vnto Noe and his chyldren although it was a sufficient instructiō vnto them and all theyr posteritie howe to vse the same in al puritie and clennesse to goddis pleasure and his contentation Yet god consideryng the naturall inclination of man to malyce and synne dyd afterwarde further explycate and establysshe the same by his other lawes wrytten wherby god prohibited that any matrimony shulde be made in the degrees folowyng that is to say No man shall marry with his mother hys graundame his great graundame and so vpward neither may he marry with the wyfe his father his graundfather or his greate graundefather and so vpwarde neyther any man may marry with the syster of his father or of his mother his graundefather or his graundmother and so vpwarde neyther may any man marry with the wyfe of hym that is brother to his father his mother his graundefather his graundmother and so vpwarde And lyke wyse euery woman is forbidden to marry any man within any degrees aboue rehersed It is also further forbydden that any man shall marry with hys syster whether she be his hole syster or his halfe syster begotten in mariage or out of mariage neither may he marry with his brothers wyfe nor with his wyues syster Whiche lawes of prohibition in maryage althoughe they were not by expresse wordes of God declared at the fyrste instytution of matrimonye ne also whan the same was allowed after Noes flud yet god dyd ingraue and imprinte the same lawes in the hart of man before they were wrytten by Moyses And forasmuch as the natural lyght and knowledge of man was not onely by originall synne obscured and blynded but also in the most parte of men by the increace of synne and malyce in longe continuaunce and proces of tyme almoste peryshed and extincte In so muche that they coulde not perceyue nor iudge what thynges were of theyr owne nature naught and detestable in the syght of god ne yet howe farre the naturall honestie and reuerence whiche we owe vnto suche persones as be nere of our kynne or alliance vnto vs was extended God therfore wyllyng manne to returne from darckenesse commaunded his prophete Moyses to promulgate to declare by his worde vnto the people of Israell the sayde lawes of prohibition of matrimony in certayne degrees of consanguinitie and affinitie as is before mentioned In the declaration of the whiche lawes of prohibition Moyses soo tempred his wordes that it maye euidently appere therby that not onely the Iewes but also all other the people of the worlde were as muche and as streyghtly bounden to the continual obseruation of the same lawes as they were to the other morall lawes of the ten commandementes Thyrdely / that the coniunction betwene man and woman in matrimony dothe not onely signifie and represent the perfyte and indissoluble coniunction and vnion of the nature of god with the nature of man which was fulfylled whan the second person in trinitie descendyng from his father dyd take vpon him the very forme and substance of our nature and so these two natures were vnited and knyt togither in one persone but also therby is sygnified and represented the societie and coniunction in perfite and indissoluble loue and charitie betwene Christ and his church that is to say the congregation of al christen people And this to be true saynt Paule him selfe affirmeth in the fyst chapyter of the epistle vnto the Ephesians In whiche place the apostle myndynge to proue and perswade that al women beyng marryed oughte to loue to reuerence to honour to obeye to be subiecte vnto theyr husbandes in all thinges euen as the church is subiect vnto Christe and lykewyse that all husbandes ought and be
bounde to loue theyr wyues euen as they loue theyr owne selfe and theyr owne bodies and euen as Christe loueth the churche his espouse He bringeth in the first institution of matrimonye as it was ordeyned by god in Paradise and alledgeth the wordes of god as they be before rehersed vpon whiche wordes the apostle inferreth and saythe This coniunction of man and woman togither in mariage wherby they are knytted vnited and made al one fleshe and one body Is the sacrament that is to saye a mystery and signification of that great and meruaylous coniunction whiche is betwene Christe and his churche For lyke as by vertue and efficacy of the fyrst institution of matrimony the husbande and the wyfe be made to be but one body wherof the husbaÌ„d is hed Euen so Christ doth knytte and vnite conglutinate and make his churche to be one body with hym wherof he is the very head By the whiche wordes of saint Paule it appereth not onely what is the vertue and efficacy of matrimony in the vnitinge and incorporatynge of two bodies in one but also that it dothe signifye this other coniuÌ„ction which is betwene Christ and his churche And that this coniunction betweene Christ and the churche is the very selfe thing whiche is signified and represented by the other coniunction of man and woman in mariage For thoughe saynt Paule vsed in this place other argumentes persuasions taken of the lawe of nature to enduce maried ê‘sons the one to loue the other saying that men naturally do loue and nourishe their owne bodies and their owne flesshe Yet he vseth this as a reason of great efficacye to persuade his purpose that is to say that all husbandes and wiues ought so to vse them selues the one to the other that their matrimony and all their workes and affections in the same myght and shuld corresponde and be coÌ„formable and like vnto that moste holy thyng whiche is signified and represented thereby that is to say vnto that spirituall coniunction whiche is betwene Christ and his espouse the churche And that therefore especially the man ought and is bound to loue his wife and the wyfe to loue and obeye her husbande in all thinges lest by doinge the contrary they shuld make their matrimony vnlike to the thing that is signified therby And thus was matrimony not onely instituted by god sanctified by his word and dignified by his lawes euen from the beginning of the world But also Christ him selfe did accept approue and allow the same in the newe testament aswel by his worde as also by his sundry workes and dedes testifienge the same In so moch that he being inuited to a certain mariage made in Cana a towne of Galile Ioan iâ— did vouchesafe not onely to come thyther there to honour the said mariage with his corporall presence and with the preseÌ„ce also of his blessed mother and his holy apostles but there he began also by tournyng of water in to wyne first to worke myracles to manyfeste his glory vnto the worlde Matt. xix And afterwarde in one other place whan the pharisees came vnto hym demanded whether a man might laufully be diuorced from his wife for euery cause Christ puttyng the said pharisees in remeÌ„brance of the first institution of matrimony sayd vnto them Haue you not red how that god whiche created all thynges in the beginning did also forme and create man and woman said these wordes Therfore the man shal leaue his father and mother and shal adhere and cleaue vnto his wyfe they shal be two in one fleshe one body Wherfore vnderstand you saith he that sith man woman conioyned in matrimony be by goddis ordinance but one fleshe and one body they shuld not afterward be separated or diuorced one from the other And vnderstande you also that it is not laufull for any man to separate and diuide those persons a sunder whiche by goddis worde and his wyl and power be conioyned togither And whan the pharisees replying thervnto sayde Why than dyd Moyses commande vs to make a lybell of diuorce and so to departe and separate our selues from our wyues Christe answered them and sayd Moises consydering the hardenes and obstynacy of your hartes dyd permyt and suffre you so to do Howe be it I say vnto you that it was not so at the beginnynge that is to say it is cleane contrary to the godly institution and naturall order of the lawes of matrimony as it was instituted by god at the beginning that any maÌ„ married shulde be diuorced from his lawfull wyfe and be set at libertie to marry And therfore I say again vnto you that who so euer doth forsake his laufull wyfe onles it be for adultery commytted by her and mary an other I say he commytteth adulterye in so doinge And lykewise what woman soo euer doth forsake her laufull husbande and marrieth an other she also committeth adultery and the man also that marrieth her offendeth in like maner These wordes of Christe euydently declare his sentence in the approbation of the instytution of matrimony made at the beginning of the worlde and that it is Christes wyll and commaundement that the people of god shulde folowe and conforme theyr doinges vnto the lawes of matrimonye than made shuld obserue the same in such purity santimony as it was fyrst ordeyned without separatioÌ„ or diuorce that vnder the peyne of damnation And here also is one thing specially to be noted that in these wordes of Christe That whiche god hath conioined man may not separate is declared the infinite benignitie and goodnes of god towardes vs in that he hathe not onely conioyned our fyrste progenitours Adam and Eue togyther in maryage wherby he gaue vnto vs the originall beginnynge of our procreation but that he dothe also euer syth that tyme continually assiste man and woman and worketh with them in this coÌ„iunction of mariage and is the very authour of all matrimonies which be laufully made betwene man and woman And therfore saint Paule saith Hebr. xiii Honorabile coniugium in omnibus thorus immaculatus that is to say Matrimony is honourable in all and the bedde vndefiled An other thyng also is to be noted that not only the act and procreation whiche els of it self were vnlawfull is by this sacrament made lawfull but also that the good bryngyng vp of chyldren borne in matrimony is so wel accepted of god that vnto it as vnto other good workes doone in faythe by grace is promysed life euerlasting accordynge to the wordes of saint Paule where he saith i. Tim. ii The woman was seduced and blynded by the serpent and soo synned dayly but she shal be saued by procreation and bringing forthe of children if the same doo perseuere and continue in faith and loue towardes god and in holynes and temperance in their actes and dedes And as this is spoken of the woman so it is also veryfied
saynte Augustine was present where as all the kyndes of orders whiche were than in the churche be rehersed and also with what rites and ceremonies they were cōferred and giuen at that time And thus by succession from the apostles time hath Order continued in the churche and hath euer bene called and counted for a sacrament as it may appere by dyuers other aunciente writers and speciallye by sainte Augustine where he writeth thus speakinge bothe of the sacrament of baptisme and of order Eyther of them saythe he is a sacrament and eyther of them is gyuen to men by a certain consecration the one whan a mā is baptised and the other whan he is ordered and therfore neyther of them both may be iterate or repeted in the catholyke churche of Christe And where as we haue thus summaryly declared what is the office and ministration whiche in holy scriptures hath ben committed to bysshoppes and priestes and in what thinges it consisteth as is afore rehersed leste peraduenture it myghte be thoughte to some persones that suche auctorities powers and iurisdictions as patriarches prymates archebysshoppes and metropolitanes now haue or heretofore at any time haue had iustly and laufully ouer other byshoppes were gyuen theym by god in holy scripture We thynke it expediente and necessarye that all men shulde be aduertised and taught that all suche laufull powers and authorities of any one bysshoppe ouer an other were and be gyuen to them by the consent ordynaunce and posytiue lawes of men onely and not by any ordynaunce of god in holy scripture And all other power and authoritie whiche any bysshoppe hath vsed or exercysed ouer an other whyche hathe not benne gyuen to hym by suche consente and ordynaunce of menne as is aforesayde is in verye deede noo laufull power but plaine vsurpation and tyrannye And therfore where as the byshoppe of Rome hath heretofore claymed vsurped to be head and gouernour of all priestes and byshops of the hole catholyke churche of Christe by the lawes of god It is euydent that the same power is vtterly fayned and vntrue and was neyther gyuen to hym by god in his holy scripture nor allowed by the holy fathers in the auncient generall counsels nor yet by the consent of the hole catholyke churche For it is playne that Christe neuer gaue vnto saint Peter or to any of the apostels or theyr successours any suche vniuersall authoritie ouer all the other But he set them all indifferently and in lyke power dignitie and authoritie as it dothe euidently appere in all suche places where any authoritie is gyuen to them by Christe And also by sainte Paule in his epistle to the Galathians where he compareth him selfe to Iames Gala. ii Peter and Iohn̄ whiche were the most notable emonge the apostles affirminge hym selfe to be equall in authoritie with them And as concerning the most auncient and most famouse holy generall counsayles it is euydent that they gaue the byshops of Rome no suche authoritie for in them be dyuerse actes and decres playnely testifieng the contrary As fyrst in the former counsaile of Nece emonge other there is one decree that the patriarches of Alexandria Antiochia shuld haue like power ouer the countreys about those citees as the byshoppes of Rome haue had ouer the coūtreis about Rome Also in the counsayle Mileuitane in which coūsayle saint Augustine was presente and subscribed to the same it was decreed that if any clerke of the countreys of Aphrike wolde appeale out of Aphrica vnto any bysshoppes beyonde the sea that suche a one shulde be taken through out al the countreys of Aphrica as a person excommunicate Moreouer in the general counsayle Constantinopolitan the fyrste it was likewyse decreed that euery cause and controuersy betwene any persons shulde be determined within the prouinces where the matters dyd lye and that by the byshops of the same prouinces And also that no byshops shuld exercise any power out of his own dioces or prouince And this was also the mynde of the holy doctour and martyr saint Cypriane and of the other holye fathers of Aphrica before the tyme of any generall counsayle And for the better and more playne and assured confirmation that the bishop of Rome hath no suche vniuersall authoritie neyther by goddis lawene yet by any ordinances of any ancient catholyke coūsayle It is to be considered that in the .vi. great counsayle Carthaginense the bishop of Rome sente his legates to that counsaile to alledge and vendicate his vsurped primacy and by title of the same to defend and mainteine the receyuing of appeles made vnto hym of causes and controuersies commenced in Aphrike bycause the hole counsaile had by theyr decree prohibited forbidden before al suche appeles to any toreyn byshop In the entreting and debatyng of which matter the bishop of Rome for his title alleged onely a canon made as he pretended in the firste Nicene counsaile The bishops of Aphrica denieng any such canon to be made For triall wherof messangers were sent to the patriarches sees of the orient to make searche for the hole canons of that counsayle And finally after longe diligēt searche whā the hole canons were brought forthe from thense there was no such canon emonges them as the byshop of Rome for his sayde title had alledged Whervpon two thynges are to be noted as euident by the premisses Firste that the bishoppe of Rome hath no such primacy nor any such can challenge by any wordes in scripture For than the byshop of Rome wolde at that tyme by his legates haue alleged it and the great multitude of so many fathers as were assembled in that Aphrican counsayle of whō saynt Augustine was one were so wel profoundly lerned in holy scripture that no such thynge if it were there coulde haue ben hidde vnto them And also they were soo good and vertuouse that if they had knowen it there they than wolde haue made no acte before to the contrary nor yet at that tyme so ernestly and extremely refused it The seconde thyng to be noted as euident by the premisses is that the byshops of Rome haue no suche power giuen them by any auncient generall counsayle For they at that tyme of this Aphicane counsayle wold than haue alleged it where in dede they alleged none but a pretensed canon of the fyrst Nicene counsayle which after great trial searche as is aforesayde coulde neuer be founde in the autentikes And that chapiter autentique which of al the canons of that counsayle moste concerneth the bishop of Rome maketh directly playnly against the sayde pretensed vniuersal primacy giuyng as is saide before to other patriarches lyke and equal authoritie in theyr countreys as bishops of Rome had and vsed than in the countreis about Rome Thirdly that the bishops of Rome had no such vniuersall primacy gyuen vnto them by the cōmon cōsent of the hole catholyke church it wel appereth in that the dyuers patriarches
cōsidering of his most excellent wisedome not only the notable decay of Christis true and perfite religion emonges vs but also the intollerable thraldome captiuitie and bondage with the infynite dangers and preiudices whyche we his subiectes continually susteyned by reason of that longe vsurped and abused power whiche the bysshops of Rome were wōt to exercise here in this realme hath nowe of his most godly disposition and by the consente of his nobles spirituall and temporall by auctoritie of the hole parliament determined no longer to suffer the byshoppe of Rome to exercyse any parte of his vsurped iurisdiction here within this realme but clerely to delyuer vs from the same and restore vs agayne vnto our libertie Surely we haue great cause most ioyfully and thankefully to enbrace and accepte the same consideryng that therby no preiudice is done to goddis worde or his ordinaunces For as we haue shewed and declared before it was by princes sufferaunce onely that the bysshoppe of Rome exercised any suche iurisdiction within this realme and not by the authoritie giuen vnto hym by Christe And as for the bysshop of Rome he can not pretende hym selfe no more to be greued or iniuried therwith than any of the kynges officers myght worthily thynke that the kynges byghnes shulde do him wronge in case he shulde vppon good cause remoue hym from his roume and office and committe it to an other And as for vs the kynges faythfull subiectes we shall vndoubtedly receyue and haue thereby syngular welth and commoditie as well spiritually to the edifieng of our soules as corporally to the increase of our substance and richesse The which how moch it was impaired decayed continually from tyme to time by the great exactions of the byshoppes of Rome and suche treasures as wente yerely out of this realme to his coffers for annates annuities and exemptions pardons and suche other vnlawfull exactions we doubte not but all men indued with any witte and zeale to the welthe of this our countrey do right well perceiue and vnderstande and accordingly with hart and minde wil not onely pray for the kynges highnes and his preseruation by whose occasion this lighte came fyrste vnto vs but also firmely and constantly stycke to those lawes wherby we haue so moche ease of wrongfull exactions and abuses and also our prince kyng now enioieth most rightfully his iust title with restitution of his royall and imperiall dignitie and princely gouernance The sacrament of Confirmation WE reade in holy scrypture / how the apostels in the beginnyng of the churche althoughe they dyd certainly knowe and beleue that al suche as had duely receyued the sacrament of baptisme were by vertu and efficacie therof perfitely regenerated in Christ perfitely incorporated and made the very members of his body and had receyued full remission of their synnes and were indued with graces and giftes of the holy goste yet they went vnto the people after they were baptised and so by their prayer and imposition of theyr handes vppon them the holy goste was giuen and conferred vnto them And the sayde people did speake diuerse languages and prophecyed wherby not onely they whiche had receyued baptisme and professed Christ were the better confirmed and established in Christis religion made more constant to confesse the same But also other whiche were out of the churche infideles mighte the soner be reduced by suche gifte and miracle frō theyr errours and be brought in to the right beliefe of Christe and his gospele Whervpon the holy fathers of the primitiue church taking occasion and founding them selues vpon the saide actes and dedes of the apostles and considering also that suche as had ones receyued the giftes and benefites of the holy goste by the sacrament of baptisme might and oftentimes dyd in dede by temptation frailtie or otherwise by theyr owne sinne and malice lose and fall from the same againe dyd vse and obserue as it hath ben hitherto by succession of ages continued that al christen people shuld after theyr baptisme be presented to theyr bishops to the intent that by theyr prayers and imposition of theyr handes vpon them consigning of them with the holy Chris◅ they shulde be confirmed that is to say they shuld receyue suche gyftes of the holy goste as wherby they shulde be so corroborated and establisshed in the giftes graces before receyued in baptisme that they shuld not lyghtly fall againe from the same but shulde constantly reteyne them and perseuere therin and shulde also be made stronger and hardier as wel to confesse boldly and manfully theyr faith before all the persecutours of the same and to resist and fight against theyr gostly ennemies the world the deuil and the fleshe as also to beare the crosse of Christe that is to suffer and susteine paciently all the afflictions and aduersities of this worlde and fynally that they shuld atteyne encreace and abundance of vertues and graces of the holy gost And although men ought not to contemne this sacrament but shuld present theyr children vnto the bishoppe to receyue at his handes the sacrament of confirmation yet it is not to be thought that there is any suche necessitie of confirmation of infantes but that they being baptised and dieng innocentes before they be confirmed shall be assured to atteine euerlastinge lyfe and saluation by the effecte of the sacrament of baptisme receyued The sacrament of extreme vnction AS towching extreme vnction we must vnderstand how according to scripture and the rule and ordre prescribed by the holy apostle saint Iames the catholike churche of Christ hath obserued and minystred this sacrament to such as haue required it in their sickenes and disease of body to the entent that by the workinge of god in ministration therof the sicke man through prayer of the priest the minister and suche as assist him might be releued of his bodely disease and also atteyne pardon and remission of his synnes For saint Iames saith If any be sick among you let him cal for the priestes of the churche and let them pray ouer him annointing him with oile in the name of our lorde and the prayer of fayth shall saue the sycke man and if be be in sinnes they shall be forgiuen him By whiche wordes like as the vse of the sacrament is confirmed and proued so that the churche may well vse the same with assurance that god assisteth the ministration therof So we must also remembre that although helth of body which here is prayed for doth not always folowe yet we shuld not doubte but god ordereth mannes praier therin alwaies to the best as he doth of his infinite goodnes all other prayers that men make who in dede knowe not what they shuld aske ne what is best or moste profitable for them Wherfore albeit we be taught to make all our prayers in a most certayne fayth to atteine our desires according to the generall promise made by god throughe Christe Aske and